Covenantal "Continuationism"

After reading several threads online regarding ceassationism, the "Strange Fire" conference and a lot of Piper fan's responses to it, I realized that one of the major problems with the whole discussion revolves around the Marcion-like view Baptists have of Scripture and God's redemptive plan.

For dispensational Baptists, the church is a sidebar in God's redemptive intent, thus God doesn't have to operate the same way in the church as he did in the past to Israel. This can either lead one to posit that God is doing a new thing within the church and thus the Spirit is operating even more supernaturally than in the pre-Apostolic age, or one might claim (as some of the Macarthurites do) that God doesn't work supernaturally hardly at all.  For either group, however, there's a extreme difference in God's working in the church era versus prior.

For so-called Reformed Baptists, those who recognize the covenantal structure of God's redemptive plan but don't see the unity within the covenantal structure, there exists also a substantial difference in how God operates toward his covenant people in the church era versus how he dealt with the patriarchs. Thus, Credobaptist cessationism (and/or continuation) therefore primarily rests in a substantive difference in the way God communicates to his covenant people and in the operation of his Holy Spirit.

While I believe Baptistic cessationism rightly notes that though God communicated to his people through prophets in visions and dreams until the end of the Apostolic era,  to suggest that this expresses an end of the prophetic gift altogether is perhaps misguided.

Firstly, I want to note that the terms continuationism and cessationism are problematic when speaking from a covenantal perspective.  Covenantally, the Holy Spirit has been operational in redeeming, regenerating, and preserving the elect from the beginning. The primary difference brought about by the Holy Spirit's fall at Pentecost was not one of substance but rather of intent. The Spirit empowered the believers at Pentecost for the reformation and governing of God's covenant people as the church, it also caused them to fulfill Isa 29:1-13, bringing judgment against unbelieving Israel. Thus tongues was a specifically time-limited gift, intended to warn Israel of judgment (1 Cor 14:20-22), and prophecy fore-telling nature was also time-limited as the nature of the Gospel was still being revealed to the Apostles.

Thus when we read the Romans 12 list of Spiritual gifts, we see a list of God's gracious gifting to his covenant people for the organization and governing of the church. These same gifts operated within the covenant community in the Old Testament, though not always as visibly and continually as today. We still see prophecy listed therein, and while I acknowledge that the gift itself might be time limited (*see below), I tend to view it as referring to speaking God's Word to his covenant people. Something that should be happening every time a teaching elder enters the pulpit to preach.

Thus the Reformed view of the Spirit's work within his covenant people is not one primarily of change, or even cessation, rather of continuation and strengthening. God speaks today to his people through his gifted messengers, yet that message is always of Christ and his redemptive work on our behalf.  This is part of Paul's often mentioned "mystery" the revealing of the Gospel and the unified covenant people of God.

We therefore need a different perspective on the nature of spiritual gifts and the work of the Holy Spirit within the church. While correction is certainly needed toward those 'continuationists' who cannot consistently maintain the doctrine of Sola Scriptura, and who misunderstand the nature and purpose of tongues, I do not believe it can be rightly heard from those who likewise maintain a substantive difference in God's covenant application.

Consider for a moment that the aforementioned gift-list found in Rom. 12 is current, and that each believer in the church has been gifted in some manner, as therein described, by the Spirit to accomplish the intended work of God in the church.  This means that when a pastor of a congregation speaks to God's people on a Sunday morning, he's doing so by the power and means of the Holy Spirit who has gifted him to speak God's Word to His people, perhaps prophetically (*see below).   The Sunday school teacher is empowered by God to explain the Scriptures to his students. The person gifted with helps is able to compassionately help those in need, etc.  These are supernatural gifts even though they may appear as ordinary to us.

Thus the Reformed are truly continuationists, however, Biblical continuationists who recognize God's intent in spiritual gifts.

If we view the church as a completely new body, unconnected covenantally to the former people of God, or if we view the church as tangibly different in nature than the Old Testament people of God (ie: made up of regenerate people only), then we will have a skewed understanding of the Holy Spirit and his work therein.

* Note:  I recognize that some argue for the end of the gift of prophecy per Hebrews 1, and I am willing to admit that possibility, however I tend to view prophecy as Calvin did:

"Hence prophecy at this day in the Christian Church is hardly anything else than the right understanding of the Scripture, and the peculiar faculty of explaining it, inasmuch as all the ancient prophecies and all the oracles of God have been completed in Christ and in his gospel."

Calvin's understanding of Romans 12, in fact, is an excellent argument for the supernatural nature of the gifts working in the church today. Calvin views the gifts in different categories as they apply to the governing of the church, the edification of the church and so on. 

Peter Lumpkins Keeps Pumping the Sandy Creek Myth.

Quoting Emir Caner, brother of the legally-challenged-and-found-wanting Ergun Caner, Peter Lumpkins states:

In the essay, Caner shows how Baptists in the south, both preceding and following the formation of the Southern Baptist Convention, were hardly as strongly Calvinistic--not to mention virtually singularly Calvinistic as many Founders-type Calvinists insist today...

Just take one look at the Sandy Creek Association's principles of faith:

Principles of Faith of the Sandy Creek Association (1816)

 

I. We believe that there is only one true and living God; the Father, Son, and Holy Ghost, equal in essence, power and glory; and yet there are not three Gods but one God.

II. That Scriptures of the Old and New Testaments are the word of God, and only rule of faith and practice.

III. That Adam fell from his original state of purity, and that his sin is imputed to his posterity; that human nature is corrupt, and that man, of his own free will and ability, is impotent to regain the state in which he was primarily placed.

IV. We believe in election from eternity, effectual calling by the Holy Spirit of God, and justification in his sight only by the imputation of Christ's righteousness. And we believe that they who are thus elected, effectually called, and justified, will persevere through grace to the end, that none of them be lost.

V. We believe that there will be a resurrection from the dead, and a general or universal judgment, and that the happiness of the righteous and punishment of the wicked will be eternal.

VI. The visible Church of Christ is a congregation of faithful persons, who have obtained fellowship with each other, and have given themselves up to the Lord and one another; having agreed to keep up a godly discipline, according to the rules of the Gospel.

VII. That Jesus Christ is the great head of the church, and that the government thereof is with the body.

VIII. That baptism and the Lord's Supper are ordinances of the Lord, and to be continued by his church until his second coming.

IX. That true believers are the only fit subjects of baptism;, and that immersion is the only mode.

X. That the church has no right to admit any but regular baptized church members to communion at the Lord's table.

That's a solid Calvinistic confession if ever one was written.

revival meetings and altar calls have been in our bloodstream for two hundred and fifty years

That may be, but that doesn't make them any more Biblical, nor historic.  You know, maybe you should just acknowledge that the Sandy Creek folks were Calvinistic as late as 1816 and that you're outside of the historic Baptist lineage.

ERGUN CANER LOSES LAWSUIT AGAINST FELLOW SBC PASTOR AND BELIEVER

 FINAL JUDGMENT:...  All of Dr. Caner's claims of copyright infringement against Smathers are hereby DISMISSED WITH PREJUDICE... All costs of court under 28 U.S.C. § 1920 are taxed against Plaintiff. (Ordered by Judge Terry R Means on 4/17/2014) (mdf) (Entered: 04/17/2014)

"Smathers claims that he posted he videos featuring Dr. Caner as a religiously based criticism of a public figure and, thus, his posting constituted fair use. The Court notes that Dr. Caner haS apparently conceded this issue since he has offered no argument in his response with respect to Smathers’s assertion of fair use. See Boswell v. Dep’t of Treasury, Office of Comptroller of Currency, 979 F. Supp. 458, 465 (N.D. Tex. 1997) (Solis, J.). Dr. Caner’s concession notwithstanding, the facts of this case support the application of fair use."

Not only did Caner lie, but he brought a lawsuit against a fellow SBC pastor and member. He attempted to cover up the truth of his past so as to continue to reap income from his lies. And this is a seminary president?

My suggestions for newly minted Calvinists...

There was a time, over a decade ago, when someone introduced me to the Doctrines of Grace. For a few years after that moment, the amazing truth of God's exhaustive sovereignty was all I sought to talk about. When the church I was attending made it clear that Calvinism was unwelcome, I left and found a church where the pastor was Calvinistic, soon he was out and the Purpose Driven movement took root, I fought what I saw was (and truly is) an affront to God's Word and sovereignty and eventually was pushed to the periphery of the church. My wife and I sought a new church and found one that was confessional, and true to the Word of God.

Given these experiences, I have a few suggestions for those folks who find themselves newly exposed to the concepts of Calvinism, the Reformed understanding of the faith and the Doctrines of Grace in general.

One caveat... most of these points refer to where you are NOW. The intention is to get you solid food, grow you in the faith, and prepare you for your purpose in the economy of God.

1. Realize there is more to Reformed theology then just TULIP. - Reformed theology covers the gamut of theological concepts from soteriology (the understanding of how salvation occurs) to eschatology (the end times.) Don't be so focused on TULIP that you miss the foundations for it.
2. Beware the desire for crusade - You may feel compelled to reform your Arminian or Purpose-Driven megachurch. RESIST THE URGE. While your intention may be good, your methods and understanding of God's plan and purpose is probably muddled. I recommend discussing Calvinism with your elders/pastors and if they're opposed to it lovingly and calmly notify them that you intend to seek membership elsewhere. Put a damper on your desire to fight or argue until you are firmly established and being fed the Gospel weekly.
3. Do find a solid, confessional Reformed church. -Try here, here , here or here. Your initial desire once you leave your old church will be to find a Reformed or Calvinistic church that fits your chosen worship style etc. I recommend getting out of your comfort zone, visit a confessionally Reformed church. Notice the traditions therein and feel free to ask an elder or pastor after the service why they do church the way they do. You may find the hymns stuffy, the service rigid, the prayers long... but there are probably good, Biblical reasons why the church does what it does. Since you're on this quest to conform to a more Biblical position, perhaps there are other areas of theology that you might need to likewise conform.
4. Read, Read, Read - There is a vast treasury of Reformed knowledge and tradition freely available. Do not be afraid to explore concepts outside of your current position. If you're a Baptist, read paedobaptist literature to understand their position, it will help you defend your own. Likewise, if you're a Dispensationalist, read as to why Covenantal Amillennialists believe what they believe.
5. LOVE - You may find yourself debating everyone. Temper this urge. Remember that you are to explain the truth IN LOVE. It is hard to show love when you're yelling at someone. Be aware that what you now believe is completely foreign to most folks, and it will require supernatural intervention for them to accept it. Use the "Columbo method" in discussion, ask questions about passages of Scripture, be slow to interject. Learn to listen.
6. Avoid debates on minor issues. - It's fine to discuss, it's fine to debate, but avoid meaningless debates. Don't debate atheists on minutia, give them the Gospel and move on. Recognize that no matter how good your arguments are, how sound your logic, how eloquent your message... unless the Spirit of God opens their heart, they will not, and cannot understand or believe what you're saying. The only means by which they can come to understanding is through the clear proclamation of the Gospel, and that should be your primary intent. There are times and places for public debate and even those well gifted for it, right after you change positions is not that time.

I'm sure there are more, and others will add some. Think about this and let me know what you think.